Shelley & the machine

I'd like to take you back to 1820 again, this time to a manifesto written by the English poet Percy Bysshe Shelley titled A Philosophical View of Reform.

In this manifesto, Shelley praises Sir Francis Bacon for increasing "the powers of man" by initiating the perfection of "the mechanical sciences" but complains that the existing "forms of society" prevent these newly acquired powers from being applied in a utilitarian way to increase the overall happiness of society.

Fortunately, continues Shelley, the "political philosophers" have laboured to overcome the problem by thinking up new forms of society based on liberty and equality. Shelley puts his liberal/technocratic vision as follows:

"Modern society is thus an engine assumed to be for useful purposes, whose force is by a system of subtle mechanism augmented to the highest pitch, but which, instead of grinding corn or raising water acts against itself and is perpetually wearing away or breaking to pieces the wheels of which it is composed. The result of the labours of the political philosophers has been the establishment of the principle of Utility as the substance, and liberty and equality as the forms according to which the concerns of human life ought to be administered." 

I think we need to pause and carefully consider what Shelley is arguing for. Shelley believes that human society is to be thought of like a machine, one made powerful by man's increase in power over nature, and that this machine is to be geared to whatever is thought to increase utility, which can only, in Shelley's mind, mean that human life is to be administered according to the forms of liberty and equality.

Note how society itself is assumed to exist to fulfil a kind of Baconian mission of increasing power via technological organisation. Shelley might have been a poet of the romantic era, but this is already that rationalist, technocratic view of society that James Kalb writes about ("Liberal modernity tries to turn the world into a machine for manufacturing satisfactions")

The traditionalist mind doesn't conceive society this way, as a technology to procure an end according to a formula. A human society is, for us, a body of people to which we belong, one that carries with it a tradition, a culture, and a history. It has a value in what it is and as the larger body within which we express our social being.

The forms exist, in part, to maintain the society, but they also express aspects of our social natures. The family, for instance, exists not only to produce the next generation, and to enculturate this generation to successfully carry on a tradition, but it also allows men to fulfil that part of their masculine nature which is expressed in being a husband and father, and a woman likewise to experience being a wife and a mother. Each family also has the potential to embody a good within its own existence: it has a value in being a unique expression of human community.

Therefore, if a Shelleyan liberal were to say "the family fails as a form of society because it does not administer human life according to the principles of liberty and equality" a traditionalist would not see this as failure, as family is supposed to allow us to express aspects of our natures as men and women; to secure a future for a lineage, a nation and a tradition; and to be a unique and meaningful community in itself, one that helps to form identity, attachments, loyalties, commitments and a connection to past and future generations.

Society is not a machine to administer human life according to a single level formula. It is not a technocratic system to give power to such a formula. The pity, again, is that Shelley's view was to become the modern one; to give Shelley credit, he picked up very early on where liberalism would, if followed in a principled way, take a society.

(I had intended this post to be focused on Shelley's understanding of equality but got sidetracked. Will return to this topic soon.)

A note to Melbourne readers. If you are sympathetic to the ideas of this website, please visit the site of the Melbourne Traditionalists. It's important that traditionalists don't remain isolated from each other; our group provides a great opportunity for traditionalists to meet up and connect. Details at the website.

Setting out a vision of society

Liberal Party Senator George Brandis is Australia's Attorney-General. Some years ago he wrote this:

To the liberal, the most fundamental characteristic of any society is that it is a coming together of a number of individual persons, each of whom has a unique identity, unique needs and aspirations, the individuality of each of whom is equally important. The pursuit of individual ends, subject to the agreed mutual constraints necessary to social existence, is the dynamic force of human progress.

This is the liberal view of society. The conceive it to be a conglomerate of individuals, each of whom has a unique identity and aspirations, and each of whom is in pursuit of individual ends. The only caveat on all of this is that there will be "agreed mutual constraints necessary to social existence" - so social existence is not a driver of things at all.

And liberals have pushed Western societies a considerable way toward this ideal. Think of life now in one of the big multicultural cities. A lot of people end up living the liberal way whether they like it or not. Many single people, in particular, are now living the way that liberals want them to: without deeper connection to others, but in pursuit of purely individual ends, such as career and consumption.

It's important to grasp what the liberal ideal is in order to understand the importance of the traditionalist alternative. For traditionalists, some aspects of the identity and aspirations of individuals will be unique, but some will not. If a Japanese person identifies as ethnically Japanese, then he will share this part of his identity with millions of others. If he identifies as a man, then he shares this part of his identity with billions of others. Perhaps he might identify as a father, a son or a brother - again, this is a shared identity. He might identify as a Buddhist, sharing this identity with countless fellow Buddhists.

These aspects of his identity can only be expressed in community with others. To be a father requires a family. To be ethnically Japanese requires the existence of a Japanese ethny. To be a Buddhist will usually be expressed through connection to a particular church, culture and tradition.

And this is one way that individuals come to recognise the existence of a common good. If your sense of who you are is tied to an identity that you share with others, then you will be concerned to uphold the larger communal tradition in which you are able to express this identity.

You might, in fact, see a larger communal tradition as being important not only to the expression of your identity, but also to your social commitments, to your sense of belonging, to your connection to the past and future, and to your connectedness and attachment to a particular culture, land and landscape. You might also see this communal tradition as something that is inherently good, as a unique expression of human life with its own transcendent essence, that draws out your love and your desire to represent the best of this tradition, to protect and preserve it, and to make your own positive contribution to it.

And all of this will help add a richness and meaning to your own individual life, one that is torn away by the liberal vision of society, in which there is no shared identity and no common good, but only you alone as a "unique" individual with "unique" aspirations.

The liberal view of society makes us all interchangeable. Yes, that makes it radically "inclusive" but only by stripping us of the qualities that situate us deeply within a larger communal tradition of our own.